The Book of Religions Part 34
The Armenians discard the Popish doctrine of purgatory but yet, most inconsistently, they pray for the dead.
They hold to confession of sins to the priests, who impose penances and grant absolution, though without money, and they give no indulgences.
They pray through the mediation of the virgin Mary, and other saints. The belief that Mary was always a virgin, is a point of very high importance with them; and they consider the thought of her having given birth to children after the birth of Christ, as in the highest degree derogatory to her character, and impious.
They regard baptism and regeneration as the same thing and have no conception of any spiritual change; and they know little of any other terms of salvation than penance, the Lord's supper, fasting, and good works in general.
The Armenians are strictly Trinitarians in their views, holding firmly to the supreme divinity of Christ, and the doctrine of atonement for sin; though their views on the latter subject, as well as in regard to faith and repentance, are somewhat obscure. They say that Christ died to atone for original sin, and that actual sin is to be washed away by penances,-which, in their view, is repentance. Penances are prescribed by the priests, and sometimes consist in an offering of money to the church, a pilgrimage, or more commonly in repeating certain prayers, or reading the whole book of Psalms a specified number of times. Faith in Christ seems to mean but little more than believing in the mystery of transubstantiation.-See _Coleman's Christian Antiquities_.
PRIMITIVE METHODISTS.
This sect forms a party in England, which seceded from the Wesleyans in 1817. They differ from the Wesleyans chiefly in church government, by admitting lay representation. They are said to increase rapidly. Their present number is about seventy thousand.
NOVATIANS.
An heretical sect in the early church, which derives its name from Novatian, an heresiarch of the third century, who was ordained a priest of the church of Rome, and afterwards got himself clandestinely consecrated bishop of Rome, by three weak men, upon whom he had imposed, and one of whom afterwards did penance for his concern in the business. He was never acknowledged bishop of Rome, but was condemned and excommunicated. He still, however taught his doctrine, and became the head of the party that bore his name. He denied, in opposition to the opinion of the church, that those who had been guilty of idolatry could be again received by the church.
NESTORIANS.
The branch of the Christian church known by this name is so called from Nestorius, a patriarch of Constantinople, who was born in Germanica, a city of Syria, in the latter part of the fourth century. He was educated and baptized at Antioch, and, soon after his baptism, withdrew to a monastery in the vicinity of that city. His great reputation for eloquence, and the regularity of his life, induced the emperor Theodosius to select him for the see of Constantinople; and he was consecrated bishop of that church A. D. 429. He became a violent persecutor of heretics; but, because he favored the doctrine of his friend Anastasius, that "the virgin Mary cannot with propriety be called the mother of G.o.d," he was anathematized by Cyril, bishop of Alexandria, who, in his turn, was anathematized by Nestorius. In the council of Ephesus, A. D. 431, (the third General Council of the church,) at which Cyril presided, and at which Nestorius was not present, he was judged and condemned without being heard, and deprived of his see. He then retired to his monastery, in Antioch, and was afterwards banished to Petra, in Arabia, and thence to Oasis, in Egypt, where he died, about A. D. 435 or 439.
The decision of the council of Ephesus caused many difficulties in the church; and the friends of Nestorius carried his doctrines through all the Oriental provinces, and established numerous congregations, professing an invincible opposition to the decrees of the Ephesian council. Nestorianism spread rapidly over the East, and was embraced by a large number of the oriental bishops. Barsumas, bishop of Nisibis, labored with great zeal and activity to procure for the Nestorians a solid and permanent footing in Persia; and his success was so remarkable that his fame extended throughout the East. He established a school at Nisibis, which became very famous, and from which issued those Nestorian doctors who, in that and the following centuries, spread abroad their tenets through Egypt, Syria, Arabia, India, Tartary, and China.
The Nestorian church is Episcopal in its government, like all the other Oriental churches. Its doctrines, also, are, in general, the same with those of those churches, and they receive and repeat, in their public worship, the Nicene creed. Their _distinguishing_ doctrines appear to be, their believing that Mary was not the mother of Jesus Christ, _as G.o.d_, but only _as man_, and that there are, consequently, _two persons_, as well as _two natures_, in the Son of G.o.d. This notion was looked upon in the earlier ages of the church as a most momentous error; but it has in later times been considered more as an error of words than of doctrine; and that the error of Nestorius was in the words he employed to express his meaning, rather than in the doctrine itself. While the Nestorians believe that Christ had _two natures_ and _two persons_, they say "that these natures and persons are so closely and intimately united that they have but one _aspect_." "Now, the word _barsopa_, by which they express this _aspect_, is precisely of the same signification with the Greek word p??s?p??, which signifies _a person_; and hence it is evident that they attached to the word _aspect_ the same idea that we attach to the word _person_, and that they understood, by the word _person_, precisely what we understand by the term _nature_."
The Nestorians, of all the Christian churches of the East, have been the most careful and successful in avoiding a mult.i.tude of superst.i.tious opinions and practices, which have infected the Romish and many Eastern churches.
Our readers are referred to an interesting volume recently published by Asahel Grant, M. D., in which is contained strong evidence that the Nestorians and the "Lost Tribes" are one people.
HIGH-CHURCHMEN.
A term first given to the Nonjurors, who refused to acknowledge William III. as their lawful king, and who had very proud notions of church power; but it is now commonly used in a more extensive signification, and is applied to all those who, though far from being Nonjurors, yet form high conceptions of the authority and jurisdiction of the church.
ANCIENT AMERICAN COVENANT OR CONFESSION OF FAITH.
_Copy of the first Covenant, or Confession of Faith, of the First Church in Salem, Ma.s.sachusetts._
The first ordination to the pastoral office, and the first complete organization and erection of a Protestant church, in North America, took place in that town, in the year 1629.
The First Covenant, Or Confession Of Faith, Of The First Church In Salem.
"We covenant with our Lord, and one with another, and we do bind ourselves, in the presence of G.o.d, to walk together in all his ways, according as he is pleased to reveal himself unto us in his blessed word of truth; and do explicitly, in the name and fear of G.o.d, profess and protest to walk as followeth, through the power and grace of our Lord Jesus Christ:-
"We avouch the Lord to be our G.o.d, and ourselves to be his people, in the truth and simplicity of our spirits.
"We give ourselves to the Lord Jesus Christ, and the word of his grace, for the teaching, ruling, and sanctifying of us in matters of worship and conversation, resolving to cleave unto him alone for life and glory, and to reject all contrary ways, canons, and const.i.tutions of men, in his worship.
"We promise to walk with our brethren, with all watchfulness and tenderness, avoiding jealousies and suspicions, backbitings, censurings, provokings, secret risings of spirit against them; but, in all offences, to follow the rule of our Lord Jesus, and to bear and forbear, give and forgive, as he hath taught us.
"In public or private, we will willingly do nothing to the offence of the church, but will be willing to take advice for ourselves and ours, as occasion shall be presented.
"We will not, in the congregation, be forward, either to show our own gifts and parts in speaking or scrupling, or there discover the weakness or failings of our brethren; but attend an orderly call thereunto, knowing how much the Lord may be dishonored, and his gospel, and the profession of it, slighted by our distempers and weaknesses in public.
"We bind ourselves to study the advancement of the gospel in all truth and peace, both in regard to those that are within or without; no way slighting our sister churches, but using their counsel, as need shall be; not laying a stumbling-block before any, no, not the Indians, whose good we desire to promote; and so to converse, as we may avoid the very appearance of evil.
"We do hereby promise to carry ourselves in all lawful obedience to those that are over us, in church or commonwealth, knowing how well pleasing it will be to the Lord, that they should have encouragement in their places, by our not grieving their spirits through our irregularities.
"We resolve to approve ourselves to the Lord in our particular callings, shunning idleness, as the bane of any state; nor will we deal hardly or oppressingly with any, wherein we are the Lord's stewards.
"Promising, also, unto our best ability, to teach our children and servants the knowledge of G.o.d, and of his will, that they may serve him also; and all this, not by any strength of our own, but by the Lord Christ, whose blood we desire may sprinkle this our covenant, made in his name"
"The above is a covenant," says a learned divine, "to which all good Christians, of every denomination, to the end of time, will be able to subscribe their names,-written in a style of touching simplicity, which has seldom been equalled, and containing sentiments which are felt to be eloquent by every amiable and pious heart,-and should form the bond to unite the whole church on earth, as they will unite the church of the redeemed in heaven. This Covenant might well be adopted by all Congregational and Protestant churches; and it will forever const.i.tute the glory, perpetuate the fame, and render precious the memory, of FRANCIS HIGGINSON, the first minister of Salem."(12)
STATISTICS OF CHURCHES.